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The Trinity
by Francis Joseph Hall
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Excerpt:
1 God is the Creator and immanent Governor of the universe, so that His nature and purposes afford the clue to the meaning of its phenomena. If our doctrine is true, however, a knowledge of it is essential for such understanding of the nature and purposes of God as we are capable of obtaining.
2 On "Theological Agnosticism," see Being and Attributes of God, ch. ii.
1 Cf. Introd. to Dogmatic Theol., ch. i. §§ 3, 4, 20, 27-33.
the evolving universe. One who does not believe in the truth of Christian doctrine will, of course, deny that such a view is correct; but for a Christian believer to do so, and to disparage the vital importance for adequate knowledge of a careful study of the doctrine of the Trinity, is either to betray a thoughtless mind or to display unintelligence.
§ 3. In saying this certain well-known objections to the technicalities of the doctrine in question are not forgotten.
(a) It is urged, for instance, that the dogmatic form of ecclesiastical teaching on the subject, and the abstract technicalities of theological exposition, give a different impression to the mind from that produced by the teaching of Christ and His apostles upon which they are claimed to be based.1 That teaching was not technical, and had religious rather than scientific ends in view. The importance of getting back to the simple and practical lines of New Testament teaching is insisted upon, often with a sincere piety that demands our respect, although its logic is somewhat fallacious.
That the truths with which the doctrine of the Trinity is concerned are in their several particulars capable of simple expression, and when rightly received
1 Many have urged this: e.g. Edwin Hatch, in the commencement of his Hibbert Lectures, Influence of Greek Ideas. W. Sanday, in Hastings, Die. of Bib., s. v. "Jesus Christ," p. 649, shows that the process of defining began in New Testament days, and that subsequent theology was faithful to the original data. Cf. Authority, Eccles. and Biblical, ch. iv. § 3, where other references are given. are in their simplest forms possessed of their full religious value, cannot be denied.1 But, as has already been noted, these truths have aspects, and raise problems, which are exceedingly profound and baffling to those who endeavour to assimilate them intelligently; and an intelligent faith is necessary for the vitality of religion among the intelligent. Such truths are certain to be reflected upon, and reflection causes troublesome questions to emerge. Difficulties arise, which in some quarters bring confusion of mind and the adoption of errors which, if they prevail, must subvert the faith of the Gospel and undermine true religion. Accurate definition becomes indispensable if truth is to be preserved for future generations, and upon such preservation the continuance of the religion of Christ and His apostles depends. The age in which religion can live without definitions, without a technical theology for the explication and preservation of its fundamental and justifying postulates, must forever come to an end so soon as it becomes the subjectmatter of intelligent scrutiny, of rationalistic attack, and of heretical perversion.
The development of thought can no more be reversed in religion than in other departments of living interest; and the consequence of such development is that the continued religious vitality and value of New Testament teaching depend upon its being
1 That they are readily apprehended in both matter and evidence, see Dan. Waterland, Importance of the Doc. of Trin. {Works, ed. by Van Mildert), ch. i. pp. 405-416.
exhibited in the terms of later thought. A truth which does not gain definitive and more or less technical expression with the progress of human thinking is necessarily one that has ceased to engage intelligent interest in any form. As has been stated, the doctrine of the Trinity, if true, has important significance in general human knowledge. It affords fundamental data for philosophy, and inevitably becomes the subject-matter of philosophical treatment and apologetical discussion. The consequence is that it has to be carefully denned, and in terms of higher thought. We may be tempted at times to regret our loss of the trustful simplicity of childhood; but if we are to grapple with our appointed vocations in life, childish simplicity must develop into mature reflection. The implicit beliefs of early ages must become the explicit concepts of advancing intelligence, and must be denned in its terms, or else cease to have even the practical and non-scientific value for life that they originally possessed. To object to technical definitions of religious truths is equivalent to maintaining that religion is most vital when least intelligent. And this sufficiently answers every objection based upon grounds of sentimental reverence. Religious reverence depends for its continuance upon intelligent apprehension of the truths which call it forth; and such apprehension depends in each age upon an exercise of the intelligence of that age upon the truths of religion.1
